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Here at Gingerly Eco we are huge fans of open ended play. We love toys that support this and that are produced sustainably.
Lanka Kade toys are ethically handcrafted from sustainable rubber wood in Sri Lanka, which is recognised as Fair Trade production. Lanka Kade are proud and active members of BAFTS (The British Association of Fair Trade Shops and Suppliers) since 2001.
The colourful, wooden natural yellow chick is a handcrafted wooden figure that is a fantastic toy for your little one to play with. It's chunky size is perfect for little ones hands. The colourful image is printed on both sides with non toxic paints. Blemishes should be expected as these are part of a natural wood product.
This toy encourages the following skills:
Colour recognition
Fine motor skills
Hand eye coordination
Imaginative play
Language development
Open-ended play
Sorting and sense of order
Spatial awareness
Storytelling skills
Your little one will absolutely love this toy. It is perfect for story bags, small world play, party bags and much more. You will see in the specification details more information about this toy. Including play age, safety information and the dimensions.
We hope your little one enjoys playing with the natural yellow chick once they've received it!
Your gift goes further…
When you purchase a Lanka Kade product you support Lanka Kade's educational foundation, which provides books and daily milk drinks to several rural schools in Sri Lanka.
Made of rubber wood
Dimensions: 48mm (H) x 38mm (W) x 25mm (D)
Play Age: 1-5years*
Age Suitability: 10 months +WARNING! Not suitable for children under 10 months, due to size and shape of pieces
All Lanka Kade toys are regularly tested to meet the EN71 European Toy Safety standard.
Wipe clean only with a damp clothWipe away any excess moisture and leave to air dry (avoid direct sunlight)
*Please remember that a play age is a suggested age a child may be interested to play with a toy and not the recommended safety age that has been recommended by the toy manufacturer. Small children require supervision when playing with toys to ensure they are safe, particularly when they are younger than the recommended safety age.
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Brand: Lanka Kade
In stock, immediate despatch
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(A Canadian naval officer who handed over secrets to Russia for more than four years, damaging Canada's relations with the United States and other key allies, was jailed for 20 years on Friday, Reuters reported.
Sub-Lt. Jeffrey Delisle, dressed in a blue hooded sweatshirt and jeans, showed no reaction when found guilty of breach of trust and handing information to a foreign entity that could harm national interests.
He was also fined C$111,817, the sum he received from his Russian spy masters.
Delisle, 41, worked at a security unit in Halifax that tracked vessels entering and exiting Canadian waters. He stole secret information by copying it onto a computer memory stick.
Officials told a sentencing hearing last week that allies had threatened to withhold intelligence from Canada unless it tightened security procedures.
Canada shares sensitive information with the United States, Britain, New Zealand and Australia.
General Tom Lawson, chief of the Canadian defense staff, said Canada was boosting security in the wake of what he called Delisle's odious behavior.
"A critical foundation of our intelligence mission is the mutual trust we have forged with our allies ... Sub-Lieutenant Delisle failed each and every Canadian," he said in a statement.
Delisle, unhappy after his marriage started to break up, walked into the Russian embassy in Ottawa in July 2007 and offered to sell secrets.
Authorities first became suspicious after Delisle returned to Canada from a meeting with a Russian handler in Brazil in 2011, carrying tens of thousands of dollars in cash and pre-paid credit cards. This prompted an investigation that ended with the officer's arrest in January 2012.
He was the first person to be charged under a secrecy law that was enacted after the attacks of September 11, 2001, and can carry a life sentence. Prosecutors had demanded a 20-year sentence while Delisle's lawyers argued a 10-year term would be appropriate.
As he left court he glanced briefly at several members of his family in the room.
Defence lawyer Mike Taylor said Delisle "is a little bit shocked. It's a significant sentence that he received and one that quite frankly I don't think he was really expecting."
Taylor told reporters it was too early to say whether an appeal would be lodged.
Delisle was also given nine years in jail for attempting to communicate information to a foreign entity and five years for breach of trust, with all sentences to be served concurrently.
Taking the time he served in pretrial custody into account, Delisle will spend 18 years and five months in jail.

subset: commoncrawl


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DNADeoxyribonucleic acidThe genetic blueprint molecule |
Paul May, School of Chemistry, University of Bristol
Molecule of the Month January 2000
Also available: JSMol version
In the autumn of 1951, James Watson (left) and Francis Crick (right) started work on unravelling the structure of DNA. It was known at the time that DNA was present in the nucleus of every living cell, and that it had something to do with heridity, but without a knowledge of its structure little more could be understood about how it actually worked. They approached the problem with the same methodology that had been pioneered by Linus Pauling, who after years of exhaustive study had earlier discovered that many proteins exhibited a helical structure. Their task was to devise a structure which would account for all the chemical and X-ray evidence, and at the same time be consistent with all the structural features of the units involved - such as the size and shape, bond angles and lengths, configurations and conformations. X-ray diffraction photographs of DNA fibres taken by Rosalind Franklin and Maurice Wilkins showed a distinctive X-shape, which was characteristic of a helix structure, but strong arcs on the meridian indicated a repeating structure 3.4 Å apart. And from the chemical evidence, it was known that part of the structure was comprised of 4 heterocyclic bases, adenine (A), guanine (G), cytosine (C) and thymine (T), somehow linked together with sugar units and phosphates. One of the biggest puzzles was that although the proportion of these bases varied from one DNA to another, it was always found that the number of A = T, and G = C.
Adenine | Guanine |
Cytosine | Thymine |
Using molecular models, Watson and Crick devised a structure in which all of the building blocks fitted together without crowding or overlapping, and which permitted a great deal of stabilisation by Hydrogen bonds. Moreover, these Hydrogen bonds were of the kind that Pauling had shown to be the strongest and therefore the most important for determining structure in proteins, namely N-H-N or N-H-O.
In April 1953 Watson and Crick published their structure - the now famous double helix. This brilliant accomplishment ranks as one of the most significant discoveries in science because it led the way to an understanding of genetics in terms of the molecules involved. In 1962 they received the Nobel prize for Medicine in recognition of this achievement, along with Maurice Wilkins of Kings College London who had performed the initial X-ray crystallography studies.
A very small section of DNA showing the double-helix structure linked by bases, like the rungs on a twisted ladder. |
In every living cell there are found nucleoproteins - substances made up of proteins combined with natural polymers, the nucleic acids. Where the backbone of a protein molecule is a polyamide (or polypeptide) chain, the backbone of a nucleic acid molecule is a polyester chain (called a polynucleotide chain). The ester is derived from phosphoric acid (the acid portion) and a sugar (the alcohol portion).
The sugar is D-ribose, which is in the group of nucleic acids called ribonucleic acids (RNA), and D-2-deoxyribose forms the basis of DNA. The 2-deoxy simply indicates the lack of an -OH group at the 2 position. Thus DNA stands for deoxyribonucleic acid.
Attached to the carbon at one side of the sugar is one of the 4 bases, A, C, G, or T. The base-sugar unit is called a nucleoside. Attached to the other side of the sugar is a phosphoric acid unit, linking the nucleoside to the neighbouring sugar. The base-sugar-phosphoric acid unit is called a nucleotide.
Two of these polynucleotide chains, which can be many millions of nucleotides long, then wrap around one another to form the double helix structure, with every A group H-bonding to the T group on the adjacent chain (see here for A-T molfile), and every G group H-bonding to its matching C group (see here for G-C molfile).
The double helix of DNA controls heredity on the molecular level. The hereditary information is stored as the sequence of bases along the polynucleotide chain - a message written in a language of only 4 letters, A, C, G and T. DNA both preserves this information, and uses it. It does this through 2 properties:
Since the DNA within any species, and to any individual within that species, is unique, it can be used as a means of identification. DNA can be extracted from organic remains (blood, saliva, etc) left at crime scenes to identify the criminal. It can also be used to determine parentage, the gender of animals and birds (where it is difficult to do so by just looking at them!), and to prove whether traditional medicines contain extracts from endangered species. This process is called DNA fingerprinting.


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Needles: 3.75mm Rosewood Circulars. Truly a dream to knit with.
Yarn: Kid silk haze, 5 whole balls. Well, I have 3/4 a ball left over, very frustrating, I think if I did it again I'd probably make it a slightly tighter gauge which would keep it to 4 balls.
Pattern: Print O the Wave Stole from Eunny. It has mistakes, it's not especially well written. I really think she should go over this pattern again. It'd take her 5 minutes to fix and re-upload. As a free pattern on a blog, it's fine (though I'd expect an et cetera), but there are too many problems for it to be a decent calling card for the editor of Interweave. Still, the finished piece was nice enough. We gave it to Marcus' Gran this weekend (for her 80th birthday) - he was right, the colour really does bring out her eyes.
EDIT: Mistakes are as Eunny posted in knitter's review (see comments on this post). I did the two panels, but if I did it again I'd do just one. I actually think it'd look nicer.


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Enjoy this free 10 minute talk by Annie Jones.
Whilst experiencing the menopause herself, Annie has discovered many practical tips and ideas which she shares with you in this video to help you to feel on top form right the way through your menopause.
She will explain what happens with the hormones as the body changes and that our high Oestrogen diets have created an extreme environment for the body, giving rise to hot flushes, heightened stress and memory loss. The good news is - we can change our state. Support the liver and the adrenals and you can definitely improve the experience. She provides lots of options for you to try out.
You are unique, so try some of the ideas, from what we eat and drink to supplements and superfoods, yoga and meditation. Enjoy this most precious time in your life!


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EU lawmakers back carbon tax freeze for intercontinental flights, avoiding trade spat
European lawmakers are backing a proposal to freeze charges on carbon emissions for intercontinental flights, in a move that helps prevent a global trade dispute.
The EU Parliament's Environmental Committee on Tuesday overwhelmingly voted to exclude all flights travelling to or from countries outside the European Union from the carbon tax for a year pending an international agreement.
It said the suspension could only be prolonged if there is "clear and sufficient" progress at the International Civil Aviation Organisation to agree worldwide measures to tackle carbon dioxide emissions that are blamed for global warming.
Airlines operating within the EU must buy pollution permits, but the planned inclusion of foreign airlines flying into or out of the 27-nation bloc drew criticism from the United States and China.
StarTribune Business, 26 February 2013


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Major findings of this project include:
- For every 1 percent drop in reservoir levels, visits to Lake Mead and Glen Canyon National Recreation Area drop 5 percent. Since reaching peak levels in 1983, reservoir levels in Lake Mead and Lake Powell have fallen 5.8 and 2.1 percent, respectively, suggesting substantial drops in tourism associated with falling lake levels.
- For every 10 percent increase in the price of gasoline, visits to parks decline about 2 percent.
- Controlling for other factors, the Cerro Grande fire accounted for a drop of more than 66,000 visits to Bandelier National Monument in New Mexico.
- Visits were positively associated with relative humidity. This finding may result from the fact that the study was confined to the Southwest with very low humidity. Extremely low humidity is associated with desert as opposed to forest or grassland environments.
One example to illustrate the approach to mapping changes in regional water availability to local economic impacts. Between 1999 and 2003, the level of Lake Powell in Glen Canyon National Recreation Area fell 78 feet, and the number of hikers, boaters, anglers, and others who typically visit Glen Canyon fell by an estimated 212,000 visitors (controlling for other factors). We estimate that this drought-induced reduction in visits led to a loss of $14 million in local sales and nearly 300 jobs. The model can be applied to examine positive shocks as well, such as benefits of post-fire restoration efforts.


text: WELCOME TO PATTERSON & YATES VARIETY LLC. You're pretty "AWESOME" for supporting us. SMALL STORE HUGE VARIETY! Avon, Essential Oils, Women And Infant Clothing, Décor, Art, Vintage collectibles, And More. We are GRATEFUL, THANKFUL, and BLESSED to have you as our CUSTOMER! We are also Associate Brokers with Leading Edge Real Estate Group. If you are looking to relocate to the Huntsville, Madison, or Athens area. Text 256-874-6033.


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Racked is no longer publishing. Thank you to everyone who read our work over the years. The archives will remain available here; for new stories, head over to Vox.com, where our staff is covering consumer culture for The Goods by Vox. You can also see what we're up to by signing up here.
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- Home
- Businesses
- Contracts & Procurement
Contracts & Procurement
About the Contracts & Procurement Division
The Contracts and Procurement Division provides internal support for all levels of the county, assisting in the procurement of supplies, equipment, services, and construction. The division also assists in negotiating and administering contracts, especially contracts for services. Along the way, the division seeks to be fair, honest, and transparent with vendors and citizens, giving equal opportunity to compete for the county's business.
Vendor / Product Selection
When purchasing, the primary goals are to provide the best value of a product or service, while minimizing overall cost. The higher the expected amount of a given purchase, the more effort is put into vendor or product selection by county staff.
Goods & Services Less than $50,000
When procuring goods or services costing less than $50,000, the county does not typically advertise or give public notice. Vendors interested in providing goods or services costing less than $50,000 may make themselves more visible to county staff by registering themselves into the county's on-line Vendor Directory, using the Vendor Directory Application Form.
Goods & Services More than $50,000
With minimal exceptions, goods and services expected to cost more than $50,000 are procured through a sealed bid process. Bid and proposal opportunities are advertised in the Pagosa Springs Sun. They are also posted to the Bid Postings page. Vendors interested in pursuing these opportunities can sign up to receive automatic email notification.
Guide to Doing Business with the County
For more information, see the Guide: Doing Business with the County.
Local Preference Policy
The county gives preference to local vendors or contractors when procuring goods and services, per the Local Preference Policy.
Procurement Policy
All procurements are subject to the county's Procurement Policy, various Colorado State Statutes, and the existence of budgeted and appropriated funding sufficient to cover.
Contact Us
Finance Director
Chad Eaton


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Ketuanan Melayu
This is because there is no word for "parody" in Malay.
Avoid falling into the trap of heart!
Ketuanan Melayu (Malay: Cultural Learnings of Osama for Make Benefit Glorious Nation of Katipunan) is an exotic sex practice amongst the indigenous tribes of Malaysia. First revealed to Western civilization through the sexploits of Oscar Wilde, it briefly became a fad amongst the elite of South Africa and Nutsy Germany. It is commonly held that each culture on the planet has developed its own form of ketuanan Melayu; however, every unique form of the ritual has some commonalities worth remarking upon. The most controversial of such portions of the ritual has been that often referred to as "taking it up the ass". Several commentators, including A dope, Hitler and Mahathir the Vampire Slayer, have expressed their intellectual doubts about the existence of this particular act, noting that several supposed victims of "taking it up the ass", such as Anne Frank and Lee Kuan Yew, are clinically dead. Others have also suggested that such victims in reality were the perpetrators of "taking it up the ass", arguing that Frank frequently raped and plundered her native Switzerland, applying the esoteric rituals of ketuanan Melayu she learnt from The Protocols of the Elders of Zion.
As mentioned, the specifics of the ritual are likely to vary from country to country. However, all share certain commonalities. In particular, regardless of the number of participants, there are always only two parties in the ritual: the "fuckers" and "fuckees". Another hallmark of the ritual, "taking it up the ass", is a secret hidden from the public. Although it has been the subject of much debate among the practitioners and researchers of ketuanan Melayu, no conclusive definition of this all-important part of the ritual has been given. However, it is highly probable that "taking it up the ass" refers to an uncomfortable (for the fuckee) but pleasurable (for the fucker) experience that gives a semblance of security to the fuckee in return for bountiful wealth for the fucker.
Early variations
Excessive usage of lubricant is a practice that tends to be found only in the region of ketuanan Melayu's origination — that is, Malaysia and Singkaypoh. Common euphemisms for lubricant include "political patronage" and "platitudes on harmony". However, a hallmark of euphemisms is that their usage tends to become taboo itself through what is referred to as the "euphemism treadmill" (a process whereby sweaty euphemisms, having suffered multiple cardiac arrests, are crushed beneath the rollers of sexual congress). As a result, increasingly-common euphemisms for political patronage include "bribery" and "corruption"; new euphemisms for platitudes on harmony include "slander", "politically-troubling discourse", and "stupid fucking jackass politician thuggery".
During the 1940s, Nutsy Germany was known for their odd tendency to conduct ketuanan Melayu in private, as opposed to the public nature of the ritual in most other countries. Hiding in what was referred to as "gas chambers", the Germans became the fuckees in what remains the most sadistic instancee of ketuanan Melayu. Numerous Juices, including Anne Frank, forced the Germans to "take it up the arse" in a number of exotic and rare adjuncts to ketuanan Melayu. Some examples of this include compound interest, loansharking, and financial instruments. The specific nature of these adjunct rituals is so disturbing and traumatic that all records of their existence were burnt and destroyed after World War II; the only remaining evidence this encyclopaedia could locate of their existence was a partially shredded letter from Oscar Wilde (then in Berlin) to Winston Churchill (at his summer residence in Dildo, Newfoundland), postmarked December 7 1941. In it, Wilde briefly alluded to "the horrifying practices of the Juices, which number too many for me to humanly discourse upon".
After the collapse of the Juicish regime, some in South Africa took up what was euphemistically referred to as "apartheid" (an Afrikaner word referring to the greater integration and unity brought about by the sexual bonding of ketuanan Melayu). A hallmark of apartheid was the careful specialisation — fuckers and fuckees each were assigned their own facilities, in order to bring about greater efficiency in the practice of the ritual. Those parts of the ritual requiring intimate contact between fuckers and fuckees, such as taking it up the ass, were conducted through a sheet with a hole cut in it permitting the passage of bodily fluids.
Some have compared South African apartheid to the segregation of Jesusland in the 1960s. However, segregation between fuckers and fuckees (also known as "massahs" and "slaves") was entirely voluntary, unlike in South Africa where apartheid had to be forced upon the masses. Several historians also point to the fact that scientifically conducted surveys prove that slaves were not taken advantage of by their massahs, unlike in South Africa, where many fuckers turned taking it up the ass into a horrific (but nevertheless beneficial) sadomasochistic orgy of Oreo-love for the fuckees.
"Taking it up the ass"
A key part of the ritual is taking it up the ass; the fuckers force the fuckees to "take it up the ass". Although this portion of ketuanan Melayu is most free of regional variations, it nevertheless has seen application in a number of different ways. In Malaysia and Singkaypoh, those who take it up the ass are noted for their relative silence during the ritual. Those who cannot keep their silence are frequently banished; in the past, such as in the case of Lee Kuan Yew, this has led to the development of new interpretations of ketuanan Melayu. In Yew's case, after being unable to remain a fuckee, he became a prominent fucker, allowing him to moan and bitch as much as he desired.
Another trademark of the ritual in Malaysia and Singkaypoh is the relative conservatism of those who practice the ritual, actually reducing the possibility for creative interpretation or new developments in the ritual — at least on the part of the fuckee. The fuckers are often given looser rein, and different interpretations have been frequently introduced by prominent fuckers such as Mahathir the Vampire Slayer (Mahathir was noted for his ability to convince fuckees that they were in reality fuckers — a legerdemain of sorts, it gave him greater freedom in forcing the fuckees to take it up the ass, without them being the wiser). Likewise, Yew was granted greater leeway once he made the transition from fuckee to fucker.
Fuckees, on the other hand, have often been forced to remain the subservient partners in the ritual. Several acts of law, such as the Internal Sexuality Act (ISA), have been introduced to guarantee the dominant position of the fuckers (euphemistically referred to as "Bumis" in Malaysia, and "Paps" in Singkaypoh ).
Contrast this with the relative open-mindedness of Jesusland, where laws such as the 1st Amendment permitted those dissatisfied with how they were taking it up the ass to protest. (The reader would do well to be reminded that the research of several prominent scholars, including David Duke, has suggested that those fuckees dissatisfied with the state of things in Jesusland actually numbered no more than "a few dozen nutcases". Most slaves were pleased with their massahs.) Oscar Wilde, who was present at several Sexual Rights Movement rallies in the 1960s, even penned a song praising the open approach to ketuanan Melayu in Jesusland, entitled "We Shall Overcum (Give Us the Money Shot)".
After the 1960s, a Modernist school of thought began to dominate the numbers of the ritual's adherents. Except for the lone holdout of South Africa, most Western countries moved towards an approach emphasising equitable distribution of satisfaction between fuckers and fuckees. The affirmative action movement, requiring fuckees to make an act of affirmation to indicate their consent before the fuckers initiated the ritual, became a highlight of ketuanan Melayu's "enlightened" approach, especially in countries such as the United States of Canada.
However, discontent was growing. Stagflation — meaning the penes of fuckers could no longer inflate to the size of a stag's — marked the decade of the 1970s. An embargo on petroleum jelly led by the Orgy Picking Economic Conference (OPEC) led a peanut farmer cum President of Jesusland to don cardigans for his weekly dose of ketuanan Melayu. The farmer's choice of young, nubile African American slaves for fuckees did not necessarily bode well, but what truly doomed his attempt to rule Jesusland was the cardigan. "Mon, this just ain't right!" one academic report quotes an anonymous voter as saying. "What cracka does the ketuanan Melayu with a cardigan? What kind of a fucker does this massah think he is?"
As expected, The Great Communicator (known as Darth Reagan in some circles) successfully defeated the farmer in the following contest for the biggest khrum (testes), making him the new President of Jesusland. Under Reagan, affirmative action was partially rolled back in favour of Voodoo Economics, which advocated the usage of voodoo dolls in the ritual. Some saw this as a painfully conservative way to carry out the intricacies of taking it up the ass, especially as Reagan's "family values" dictated that the dolls be fully clothed.
"The family that plays together grows together."
Reagan's administration also saw the Star Wars initiative, meant to introduce Reagan's neo-Modernist school of thought to the Sandinistas of Iran. Aided by the illicit trade in cocaine, Reagan successfully introduced a new generation of religious and ethnic minorities in Iran to the pleasure of having it taken up the ass. An unintended consequence of the cocaine trade was the development of the "Gangsta" school in Jesusland, where ketuanan Melayu culminated in the death of half a million Negro teenagers and the birth of several thousand "crack babies".
Although since the 1940s political dissidents had been taking it up the ass behind the Lead Curtain (named for its impenetrability to X-rays, not even allowing Superman to enjoy the pornographic leisures of ketuanan Melayu in Eastern Europe), the 1980s saw a marked change. Some attribute this to Pope John Paul II and his endorsement of ketuanan Melayu as a form of penance for all sins, mortal and venial. Others note that Darth Reagan successfully used his light saber to cut a hole in the Lead Curtain, allowing the pent up energies and frustrations of a people eager to be sexually liberated to finally unshackle what had once been a regressive society.
"Mr. Gorbachev, tear down this wall! My dick needs a a Russian fuckee this instant!"
The introduction of the Capitalist school of ketuanan Melayu behind the former Lead Curtain has met with astounding success since the fall of the Berlin Wall. The Gross Domination Product of the former Union of Soviet Sexual Republics has grown by over 500%, driven by immense increases in consumer spending. In Chechnya, the number of people taking it up the ass soared at rates not seen since the era of Genghis Khan.
Ethnic cleansing
After the Modernist school had its 15 minutes of fame, a new radical interpretation of ketuanan Melayu insisted on treating the ritual, especially the bit about fuckees taking it up the ass, with a more serious tone. The first indication of this new school's power was in Rwanda, where the Tutsis (meaning fuckers in Rwandan) and Hutus (meaning fuckees in the same language) announced to the world their new doctrine of Ethnic cleansing. The "Cleansing School" soon held sway in several developing countries, which saw this as a way to combat the Modernist school's views of affirmative action. In Yugoslavia, Slobodan Milosevic was the foremost proponent of this school; he was to the Albanians as Saddam was to the Kurds, if you will.
"I did not have diplomatic relations with that man, Slobodan Milosevic."
In Jesusland, a new President was starting a grassroots effort to revitalise ketuanan Melayu. With only a cigar, semen, and a blue dress, Bill Clinton styled himself as "Monica's MacGyver", hoping his barebones approach to the ritual would soon catch on after intern Monica Lewinsky, who he taught his esoteric techniques to, would spread the new knowledge that had been imparted to her through her numerous sexual relations with men — men whose names did not begin with "W" and end with "illiam Jefferson Clinton". However, much to Clinton's chagrin, the dirty pervert Kenneth Starr revealed his secret practices at a press conference, jeopardising his leadership.
To avoid impeachment — that is, being whipped by Hillary till one's ass was as orange as a peach — Clinton, who till now had avoided direct confrontation with the Cleansing School, declared war on Slobodan Milosevic. When asked why, Clinton's response was that he could not have confronted either the Rwandans or Saddam because, unlike Milosevic, he had had "diplomatic relations" with them.
War on Terror
Such considerations held no sway with the man whose khrum proved even larger than Clinton's — George Washington Borat. After decisively winning the election by suspending the entire student body of Bob Jones University from his ballsack, the first act of Borat was to singlehandedly crash a plane into the World Trade Center with his artificially inflated penis. A drop of semen accidentally landed a few hundred miles away near the Pentagon, while another drop landed in some field in Virginia.
"If there's grass on the field, fuck the Virgin, ja?"
In the ensuing confusion, Osama bin Laden, whose manifest displeasure with this disgrace to the Classical school of ketuanan Melayu had been aroused, kidnapped several hundred Americans, murdered them in a manner consistent with having died in an airplane crash, attempting to heroically rescue Nicholas Cage, or both, and planted the bodies at all three sites.
"a true adherent of the Classical school would have hit the White House with his spare semen, not some field in Virginia like an infidel!"
Seeing an opportunity to deal the Cleansing School of ketuanan Melayu a death blow, Borat immediately invaded Afghanistan, ostensibly to oust Saddam Hussein. Shortly thereafter, however, it was realised that Saddam actually resided in Iraq, forcing Borat to reroute his troops. After several detours, Jesusland's troops finally arrived in Iraq, deposing the former head of the Cleansing School. Elated, Borat declared victory in the "War on Terror".
In an unexpected twist, however, this led to a resurgence in the Neoclassical School (also known as "The Terrorists"), which emphasised orgasming through the violent murder of innocents. According to this school, which Osama converted to not long after Borat's declaration of victory, those who gave their lives for the cause would be greeted in Heaven by π virgins. Despite Borat's insistence that the Neoclassical School's methods would soon prove "irrational", it appears that The Terrorists have won.


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Beauty and the Beast Leading Man Dane Agostinis Adores Singing 'Amazing' Show Solo
As a selfish prince under a transformation spell that only love can break, Dane Agostinis gets to dig his claws deep into the starring role of the Beast in the national tour of Beauty and the Beast, which stops at the Boston Opera House from May 29 through June 3. Agostinis recently talked to Broadway.com about his favorite moment in the show to perform: his solo "If I Can't Love Her."
"I feel like that song goes through everything," Agostinis said. "Leading up to the song when the Beast catches Belle in the West Wing, it seriously seems like he's going to rip her head off. But he doesn't mean to hurt her. He feels hopeless and helpless." Aside from the range of emotion Agostinis displays in the number, what inspires him is having free range of the stage. "I run up onto this big set. I'm right there in the middle of this huge stage all by myself, bellowing out this amazing song," Agostinis said. "I'm a baritone base and [the notes are] kind of up there. It's such a great acting song that I lose myself doing it and I don't even have to think about the notes."
In addition to Agostinis, Beauty and the Beast stars Emily Behny as Belle, Logan Denninghoff as Gaston, Julie Louise Hosack as Mrs. Potts, Michael Haller as Lumiere and James May as Cogsworth.


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Southern Baptist Convention
Southern Baptist Convention | |
Abbreviation | SBC |
Classification | Protestant |
Theology | Evangelical Baptist |
Polity | Congregational |
President | Steve Gaines |
Region | United States |
Origin |
May 8–12, 1845 Augusta, Georgia |
Separated from | Triennial Convention |
Separations | |
Congregations | 46,793 (2015)[1] |
Members | 15.29 million (2015) |
Official website |
www |
Southern Baptists |
Seminaries |
The Southern Baptist Convention (SBC) is a Christian denomination based in the United States. It is the world's largest Baptist denomination and the largest Protestant body in the United States, with over 15 million members as of 2015.[1] This also makes it the second-largest Christian body in the United States, after the Catholic Church.[2]
The word Southern in Southern Baptist Convention stems from it having been founded and rooted in the Southern United States, following a split from northern Baptists over the issue of slavery; the immediate issue was whether slave owners could serve as missionaries. Members at a regional convention held in Augusta, Georgia, created the SBC in 1845. After the American Civil War, another split occurred when most freedmen set up independent congregations. Many set up their own Baptist churches, regional associations, and state and national conventions, such as the National Baptist Convention, which became the second-largest Baptist convention by the end of the 19th century. Others joined new African-American denominations, chiefly the African Methodist Episcopal Church.
Since the 1940s, the SBC has moved away from some of its regional and historical identification.[3] Especially since the late twentieth century, the SBC has sought new members among minority groups and become much more diverse. In addition, while still heavily concentrated in the Southern US, the SBC has member churches across the United States and 41 affiliated state conventions.[4][5]
At its annual convention in 2012, the SBC elected as president Fred Luter Jr., the first African American to hold the position. An SBC presidential term is for one year, with a term limit of two terms. Each president is elected by Messengers sent by each local church at the SBC annual meeting. Since Luter ran unopposed, per the by-laws of the convention, only a single ballot was cast by the recording secretary to secure his election. Because of the historic nature of the vote, the assembly was asked to rise in support of the vote, which the messengers did enthusiastically. Luter was re-elected president for a second (and final) term at the 2013 meeting.[6][7] The current president in 2016 is Steve Gaines.
Southern Baptists emphasize the significance of the individual conversion experience which is affirmed by the person having complete immersion in water for a believer's baptism. As a result, they reject the practice of infant baptism.[5] SBC churches are evangelical in doctrine and practice. Specific beliefs based on biblical interpretation can vary somewhat due to their congregational polity which allows autonomy to each individual local church.[8]
Colonial era
Most early Baptists in the British colonies came from England in the 17th century, after the established Church of England persecuted them for their dissenting religious views. The oldest Baptist church in the South, First Baptist Church of Charleston, South Carolina, was organized in 1682 under the leadership of William Screven.[9] A Baptist church was formed in Virginia in 1715 through the preaching of Robert Norden and another in North Carolina in 1727 through the ministry of Paul Palmer.
The Baptists operated independently of the state-established Anglican churches in the South, at a time when non-Anglicans were prohibited from holding political office. By 1740, there were about eight Baptist churches in the colonies of Virginia, North Carolina, and South Carolina, with an estimated 300–400 members.[10] New members, both black and white, were converted chiefly by Baptist preachers who traveled throughout the South during the 18th and 19th centuries, in the eras of the First Great Awakening and Second Great Awakening.[11]
Baptists welcomed African Americans, both slave and free, allowing them to have more active roles in ministry than did other denominations by licensing them as preachers and, in some cases, allowing them to be treated as equals to white members. As a result, black congregations and churches were founded in Virginia, South Carolina, and Georgia before the American Revolution. Some black congregations kept their independence even after whites tried to exercise more authority after the Nat Turner slave rebellion of 1831.[12]
American Revolution period
Before the Revolution, Baptist and Methodist evangelicals in the South had promoted the view of the common man's equality before God, which embraced slaves and free blacks. They challenged the hierarchies of class and race and urged planters to abolish slavery. They welcomed slaves as Baptists and accepted them as preachers.[13]
Isaac (1974) analyzes the rise of the Baptist Church in Virginia, with emphasis on evangelicalism and social life. There was a sharp division between the austerity of the plain-living Baptists, attracted initially from yeomen and common planters, and the opulence of the Anglican planters, the slaveholding elite who controlled local and colonial government in what had become a slave society by the late eighteenth century.[14] The gentry interpreted Baptist church discipline as political radicalism, but it served to ameliorate disorder. The Baptists intensely monitored each other's moral conduct, watching especially for sexual transgressions, cursing, and excessive drinking; they expelled members who would not reform.[15]
In Virginia and in most southern colonies before the Revolution, the Church of England was the established church and supported by general taxes, as it was in England. It opposed the rapid spread of Baptists in the South. Particularly in Virginia, many Baptist preachers were prosecuted for "disturbing the peace" by preaching without licenses from the Anglican church. Both Patrick Henry and the young attorney James Madison defended Baptist preachers prior to the American Revolution in cases considered significant to the history of religious freedom.[16] In 1779, Thomas Jefferson wrote the Virginia Statute for Religious Freedom, enacted in 1786 by the Virginia General Assembly. Madison later applied his own ideas and those of the Virginia document related to religious freedom during the Constitutional Convention, when he ensured that they were incorporated into the national constitution.
The struggle for religious toleration erupted and was played out during the American Revolution, as the Baptists worked to disestablish the Anglican church in the South. Beeman (1978) explores the conflict in one Virginia locality, showing that as its population became more dense, the county court and the Anglican Church were able to increase their authority. The Baptists protested vigorously; the resulting social disorder resulted chiefly from the ruling gentry's disregard for public need. The vitality of the religious opposition made the conflict between 'evangelical' and 'gentry' styles a bitter one.[17] Kroll-Smith (1984) suggests that the strength of the evangelical movement's organization determined its ability to mobilize power outside the conventional authority structure.[18]
National unification and regional division
In 1814, Baptists unified nationally under what became known informally as the Triennial Convention (because it met every three years) based in Philadelphia. It allowed them to join their resources to support missions abroad. The Home Mission Society, affiliated with the Triennial Convention, was established in 1832 to support missions in frontier territories of the United States. By the mid-19th century, numerous social, cultural, economic, and political differences existed among business owners of the North, farmers of the West, and planters of the South. The most divisive conflict was primarily over the deep sectional issue of slavery and secondarily over missions.
Divisions over slavery
Slavery in the 19th century became the most critical moral issue dividing Baptists in the United States. Struggling to gain a foothold in the South, after the American Revolution, the next generation of Baptist preachers accommodated themselves to the leadership of southern society. Rather than challenging the gentry on slavery and urging manumission (as did the Quakers and Methodists), they began to interpret the Bible as supporting the practice of slavery and encouraged good paternalistic practices by slaveholders. They preached to slaves to accept their places and obey their masters. In the two decades after the Revolution during the Second Great Awakening, Baptist preachers abandoned their pleas that slaves be manumitted.[19]
After first attracting yeomen farmers and common planters, in the nineteenth century, the Baptists began to attract major planters among the elite.[19] While the Baptists welcomed slaves and free blacks as members, whites controlled leadership of the churches, their preaching supported slavery, and blacks were usually segregated in seating.[19]
Black congregations were sometimes the largest of their regions. For instance, by 1821 Gillfield Baptist in Petersburg, Virginia, had the largest congregation within the Portsmouth Association. At 441 members, it was more than twice as large as the next ranking church. Before the Nat Turner slave rebellion of 1831, Gillfield had a black preacher. Afterward, the state legislature insisted that black congregations be overseen by white men. Gillfield could not call a black preacher until after the American Civil War and emancipation.[20] After Turner's slave rebellion, whites worked to exert more control over black congregations and passed laws requiring white ministers to lead or be present at religious meetings (many slaves evaded these restrictions).
In addition, from the early decades of the nineteenth century, many Baptist preachers in the South argued in favor of preserving the right of ministers to be slaveholders (which they had earlier prohibited), a class that included prominent Baptist Southerners and planters.[21]
The Triennial Convention and the Home Mission Society adopted a kind of neutrality concerning slavery, neither condoning nor condemning it. During the "Georgia Test Case" of 1844, the Georgia State Convention proposed that the slaveholder Elder James E. Reeve be appointed as a missionary. The Foreign Mission Board refused to approve his appointment, recognizing the case as a challenge and not wanting to overturn their policy of neutrality on the slavery issue. They stated that slavery should not be introduced as a factor into deliberations about missionary appointments.[22]
In 1844, Basil Manly Sr., president of the University of Alabama, a prominent preacher and a major planter who owned 40 slaves, drafted the "Alabama Resolutions" and presented them to the Triennial Convention. These included the demand that slaveholders be eligible for denominational offices to which the Southern associations contributed financially. These resolutions failed to be adopted. Georgia Baptists decided to test the claimed neutrality by recommending a slaveholder to the Home Mission Society as a missionary. The Home Mission Society's board refused to appoint him, noting that missionaries were not allowed to take servants with them (so he clearly could not take slaves) and that they would not make a decision that appeared to endorse slavery. Southern Baptists considered this an infringement of their right to determine their own candidates.[23] From the Southern perspective, the Northern position that "slaveholding brethren were less than followers of Jesus" effectively obliged slaveholding Southerners to leave the fellowship.[24]
Missions and organization
A secondary issue that disturbed the Southerners was the perception that the American Baptist Home Mission Society did not appoint a proportionate number of missionaries to the southern region of the US. This was likely a result of the Society's not appointing slave owners as missionaries.[25] Baptists in the North preferred a loosely structured society composed of individuals who paid annual dues, with each society usually focused on a single ministry.[26]
Baptists in southern churches preferred a more centralized organization of congregations composed of churches patterned after their associations, with a variety of ministries brought under the direction of one denominational organization.[27] The increasing tensions and the discontent of Baptists from the South regarding national criticism of slavery and issues over missions led to their withdrawal from the national Baptist organizations.[10]
The southern Baptists met at the First Baptist Church of Augusta in May 1845.[28] At this meeting, they formed a new convention, naming it the Southern Baptist Convention. They elected William Bullein Johnson (1782–1862) as the new convention's first president. He had served as president of the Triennial Convention in 1841.
Formation and separation of black Baptists
African Americans had gathered in their own churches early on, in 1774 in Petersburg, Virginia,[29] and in Savannah, Georgia, in 1788.[30] Some were established after 1800 on the frontier, such as the First African Baptist Church of Lexington, Kentucky. In 1824, it was accepted by the Elkhorn Association of Kentucky, which was white-dominated. By 1850 First African had 1,820 members, the largest of any Baptist church in the state, black or white.[31] In 1861 it had 2,223 members.[32]
Generally whites in the South required that black churches be under the supervision of white ministers and associations. In practice, as noted above, in churches with mixed congregations, blacks were made to sit in segregated seating. White preaching often emphasized Biblical stipulations that slaves should accept their places and try to behave well toward their masters.
After the Civil War and emancipation, blacks wanted to practice Christianity independently of white supervision.[33] They had interpreted the Bible as offering hope for deliverance, and saw their own exodus out of slavery as comparable to The Exodus.[12] They quickly left white-dominated churches and associations and set up separate state Baptist conventions.[34][35] In 1866, black Baptists of the South and West combined to form the Consolidated American Baptist Convention.[34] In 1895 they merged three national conventions to create the National Baptist Convention, USA, Inc..[34][35] With 8 million members, it is today the largest African-American religious organization and is second in size to the Southern Baptist Convention.
Free blacks in the North had founded churches and denominations in the early nineteenth century that were independent of white-dominated organizations. In the Reconstruction Era, missionaries both black and white from several northern denominations worked in the South; they quickly attracted tens and hundreds of thousands of new members from among the millions of freedmen. The African Methodist Episcopal Church attracted the most new members of any denomination.[35] White Southern Baptist churches lost black members to the new denominations, as well as to independent congregations organized by freedmen.
Into the 1960s and the Civil Rights era, most Southern Baptist pastors and most members of their congregations rejected Racial integration and accepted white supremacy, further alienating African Americans.[36] According to historian and former Southern Baptist Wayne Flynt, "The [Southern Baptist] church was the last bastion of segregation."[37]
Historical controversies
During its history, the Southern Baptist Convention has had several periods of major internal controversy.
Landmark controversy
In the 1850s–1860s, a group of young activists called for a return to certain early practices, or what they called Landmarkism. Other leaders disagreed with their assertions, and the Baptist congregations became split on the issues. Eventually the disagreements led to the formation of Gospel Missions and the American Baptist Association (1924), as well as many unaffiliated independent churches. One historian called the related James Robinson Graves—Robert Boyte Crawford Howell controversy (1858–60) the greatest to affect the denomination before that of the late 20th century involving the "fundamentalist-moderate" break.[38]
Whitsitt controversy
In the "Whitsitt controversy" of 1896–99,[39] William H. Whitsitt, a professor at Southern Baptist Theological Seminary, suggested that, contrary to earlier thought, English Baptists did not begin to baptize by immersion until 1641, when some Anabaptists, as they were then called, began to practice immersion. This overturned the idea of immersion as the practice of the earliest Baptists, as some of the Landmarkists contended.
Moderates–Conservatives controversy
The Southern Baptist Convention conservative resurgence (c. 1970–2000) was an intense struggle for control of the SBC's resources and ideological direction. The major internal disagreement captured national attention.[40] Its initiators called it a Conservative Resurgence[41] while its detractors have labeled it a Fundamentalist Takeover.[42] Russell H. Dilday, president of the Southwestern Baptist Theological Seminary from 1978 to 1994,[26][43] described the resurgence as having fragmented Southern Baptist fellowship and as being "far more serious than [a controversy]".[44] Dilday described it as being "a self-destructive, contentious, one-sided feud that at times took on combative characteristics".[44] Since 1979, Southern Baptists had become polarized into two major groups: moderates and conservatives. Reflecting the conservative majority votes of delegates at the 1979 annual meeting of the SBC, the new national organization officers replaced all leaders of Southern Baptist agencies with presumably more conservative people (often dubbed "fundamentalist" by dissenters).[lower-alpha 1][45] Among historical elements illustrating this trend, the organization's position on abortion rights grew increasingly restrictive in accord with that of the Catholic Church. In 1971, the organization had called for permitting the procedure in cases of rape, incest, fetal deformity, or "the likelihood of damage to the emotional, mental, and physical health of the mother."[46]
Recent history
In 1995, the convention voted to adopt a resolution renouncing its racist roots and apologizing for its past defense of slavery, segregation, and white supremacy.[47][48] This marked the denomination's first formal acknowledgment that racism had a profound role in its early and modern history. The convention recognized that the demographics of the United States were changing and has subsequently made an effort to recruit new members among minority populations.[49]
By the early 21st century, there were increasing numbers of ethnically diverse congregations within the convention. In 2008, almost 20 percent were estimated to be majority African American, Asian or Hispanic. The SBC had an estimated one million African-American members.[50] The convention has passed a series of resolutions recommending the inclusion of more black members and appointing more African-American leaders.[36] In the 2012 annual meeting, the Southern Baptist Convention elected Fred Luter Jr. as its first African-American president. He had earned respect by his leadership skills shown in building a large congregation in New Orleans.[51]
The increasingly national scope of the convention has inspired some members to suggest a name change. In 2005, proposals were made at the SBC Annual Meeting to change the name from the regional-sounding Southern Baptist Convention to a more national-sounding "North American Baptist Convention" or "Scriptural Baptist Convention" (to retain the SBC initials). These initial proposals were defeated.[52]
The messengers of the 2012 annual meeting in New Orleans voted to adopt the descriptor "Great Commission Baptists". The legal name of the convention remains "Southern Baptist Convention", but churches and convention entities can voluntarily use the descriptor.[53]
Almost a year after the Charleston church shooting, SBC approved Resolution 7 which called upon member churches and families to discontinue the flying of the Confederate Flag.[54]
The SBC approved a Resolution 12 titled "On Refugee Ministry", encouraging member churches and families to welcome refugees coming to the United States. [55] In the same convention, Russell Moore of the Southern Baptist Ethics and Religious Liberty Commission quickly responded to a pastor who asked why a Southern Baptist should support the right of Muslims living in the United States to build mosques. Moore responded, "Sometimes we have to deal with questions that are really complicated... this isn't one of them." Moore states that religions freedom must be for all religions. [56]
Theology and practice
The general theological perspective of the churches of the Southern Baptist Convention is represented in the Baptist Faith and Message (BF&M).[57] The BF&M was first drafted in 1925 as a revision of the 1833 New Hampshire Confession of Faith. It was revised significantly in 1963 and again in 2000, with the latter revision being the subject of much controversy, particularly in regards to the role of women in the church.[58] The BF&M is not considered to be a creed, such as the Nicene Creed. Members are not required to adhere to it. Churches and state conventions belonging to the SBC are not required to use it as their statement of faith or doctrine, though many do in lieu of creating their own statement.[59] Despite the fact that the BF&M is not a creed, faculty in SBC-owned seminaries and missionaries who apply to serve through the various SBC missionary agencies must affirm that their practices, doctrine, and preaching are consistent with the BF&M.[60][61]
In 2012, a LifeWay Research survey of SBC pastors found that 30 percent of congregations identified with the labels Calvinist or Reformed, while 30 percent identified with the labels Arminian or Wesleyan. Ed Stetzer, president of LifeWay Research, explained that "historically, many Baptists have considered themselves neither Calvinist nor Arminian, but holding a unique theological approach not framed well by either category". Nevertheless, the survey also found that 60 percent of SBC pastors were concerned about Calvinism's impact within the convention.[62] Nathan Finn notes that the debate over Calvinism has "periodically reignited with increasing intensity", and that non-Calvinists "seem to be especially concerned with the influence of Founders Ministries," while Calvinists "seem to be particularly concerned with the influence of revivalism and Keswick theology."[63]
Position statements
In addition to the BF&M, the SBC has also issued the following position statements:
- Autonomy of local church — Affirms the autonomy of the local church.[8]
- Cooperation — Identifies the Cooperative Program of missions as integral to the Southern Baptist Convention.[64]
- Creeds and confessions — Statements of belief are revisable in light of Scripture. The Bible is the final word.[65]
- Missions — Honors the indigenous principle in missions. The SBC does not, however, compromise doctrine or its identity for missional opportunities.[66]
- Priesthood of all believers — Laypersons have the same right as ordained ministers to communicate with God, interpret Scripture, and minister in Christ's name.[67]
- Sanctity of life — Abortion and many forms of birth control are immoral as life begins at the moment of conception.[68]
- Sexuality — They affirm God's plan for marriage and sexual intimacy as a lifetime relationship of one man and one woman. Explicitly, they do not consider homosexuality to be a "valid alternative lifestyle". They understand the Bible to forbid any form of extra-marital sexual relations.[69]
- Soul competency — Affirms the accountability of each person before God.[70]
- Women in ministry — Women are of equal value to men and participate on Southern Baptist boards, faculties, mission teams, writer pools, and professional staffs. However, women are not eligible to serve as pastors.[71]
Southern Baptists observe two ordinances: the Lord's Supper and believer's baptism (also known as credo-baptism, from the Latin for "I believe").[5][57] Furthermore, they hold the historic Baptist belief that immersion is the only valid mode of baptism.[5] The Baptist Faith and Message describes baptism as a symbolic act of obedience and a testimony of the believer's faith in Jesus Christ. The BF&M also notes that baptism is a precondition to church membership.[57]
The BF&M holds to memorialism, which is the belief that the Lord's Supper is a symbolic act of obedience in which believers commemorate the death of Christ and look forward to his Second Coming.[57] Although individual Southern Baptist churches are free to practice either open or closed communion (due to the convention's belief in congregational polity and the autonomy of the local church), most Southern Baptist churches practice open communion. For the same reason, the frequency of observance of the Lord's Supper varies from church to church. It is commonly observed quarterly; though, some churches offer it monthly and a small minority offers it weekly.[72]
Gender-based roles
The Southern Baptist Church subscribes to the complementarian view of gender roles.[73] Beginning in the early 1970s, as a reaction to their perceptions of various "women's liberation movements",[74] the SBC, along with several other historically conservative Baptist groups,[75] began as a body to assert its view of the propriety and primacy of what it deemed "traditional gender roles". In 1973, at the annual meeting of the Southern Baptist Convention, delegates passed a resolution that read in part: "Man was not made for woman, but the woman for the man. Woman is the glory of man. Woman would not have existed without man."[76] In 1998, the SBC appended a male leadership understanding of marriage to the 1963 version of the Baptist Faith and Message, with an official amendment: Article XVIII, "The Family". In 2000, it revised the document to reflect support for a male-only pastorate with no mention of the office of deacon. [71][77]
In the pastorate
By explicitly defining the pastoral office as the exclusive domain of males, the 2000 BF&M provision becomes the SBC's first-ever official position against women pastors.[78]
Autonomous local congregations are not required to adopt male-only pastors as their theological position. Neither the BF&M nor the SBC provides any mechanism to trigger automatic expulsion of congregations that adopt practices or theology contrary to the BF&M.[8] However, going against the SBC's official gender protocol, defended on biblical grounds, opens a local Baptist congregation to severe criticism and even further penalties. Some SBC churches that have installed women as their pastors have been excluded from membership in their local associations of Baptist churches; a smaller number have been expelled from their state conventions.[79] As individual churches affiliated with the SBC are autonomous, local congregations cannot be compelled to adopt a male-only pastorate.[8]
The crystallization of SBC positions on gender roles and restrictions of women's participation in the pastorate contributed to the decision by members now belonging to the Cooperative Baptist Fellowship to break from the SBC in 1991.[80]
In marriage
The 2000 BF&M now prescribes a husband-headship authority structure, closely following the apostle Paul's exhortations in Ephesians 5:21–33:
Article XVIII. The Family. The husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to his people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation [emphasis added].
Worship services
Worship services usually include hymns, prayer, choral music by a choir, soloist, or both, the reading of Scripture, the collection of offerings, a sermon, and an invitation to respond to the sermon (sometimes termed an altar call).[81] Most Southern Baptists observe a low church form of worship, which is less formal and uses no stated liturgy. People may respond during the "invitation" by receiving Jesus Christ as "Lord and Saviour" and beginning Christian discipleship, entering into vocational ministry, joining the church, or making some other publicly stated decision.[82]
Year | Membership |
1845 | 350,000 |
1860 | 650,000 |
1875 | 1,260,000 |
1890 | 1,240,000 |
1905 | 1,900,000 |
1920 | 3,150,000 |
1935 | 4,480,000 |
1950 | 7,080,000 |
1965 | 10,780,000 |
1980 | 13,700,000 |
1995 | 15,400,000 |
2000 | 15,900,000 |
2005 | 16,600,000 |
2006 | 16,306,246 |
2007 | 16,266,920 |
2008 | 16,228,438 |
2009 | 16,160,088 |
2010 | 16,136,044 |
2011 | 15,978,112 |
2012 | 15,872,404 |
2013 | 15,735,640 |
2014 | 15,499,173 |
2015 | 15,294,764 |
[1][83][84][85][86][87] |
The SBC reports having 15.74 million members in 46,125 churches throughout the US in 2013. On average, 37 percent of the membership (5,834,707 members, guests and non-member children) attend their churches' primary worship services.[88]
The SBC has 1,161 local associations and 42 state conventions, and fellowships covering all 50 states and territories of the United States. The five states with the highest rates of membership in the SBC are Texas, Georgia, North Carolina, Florida, and Tennessee. Texas has the largest number of members with an estimated 2.75 million.[89]
Through their Cooperative Program, Southern Baptists support thousands of missionaries in the United States and worldwide.
Data from church sources and independent surveys indicate that since 1990 membership of SBC churches has declined as a proportion of the American population.[90] Historically, the convention grew throughout its history until 2007, when membership decreased by a net figure of nearly 40,000 members.[91] The total membership, of about 16.2 million, was flat over the same period, falling by 38,482, or 0.2 percent. An important indicator for the health of the denomination is new baptisms, which have decreased every year for seven of the last eight years. As of 2008, they had reached their lowest levels since 1987.[92] Membership continued to decline from 2008 to 2012.[7] SBC's statistical summary of 2014 recorded a loss of 236,467 members, their biggest one-year decline since 1881.[86]
This decline in membership and baptisms has prompted some SBC researchers to describe the convention as a "denomination in decline".[93] Former SBC president Frank Page suggested that if current conditions continue, half of all SBC churches will close their doors permanently by the year 2030.[94] This assessment is supported by a recent survey of SBC churches which indicated that 70 percent of all SBC churches are declining or are plateaued with regards to their membership.[95]
The decline in membership of the SBC was an issue discussed during the June 2008 Annual Convention.[96] Curt Watke, a former researcher for the SBC, noted four reasons for the decline of the SBC based on his research: the increase in immigration by non-European groups, decline in growth among predominantly European American (white) churches, the aging of the current membership, and a decrease in the percentage of younger generations participating in any church life.[94] Some believe that the Baptists have not worked sufficiently to attract minorities.[97]
On the other hand, the state conventions of Mississippi and Texas report an increasing portion of minority members.[97] In 1990 5% of SBC congregations were non-white. In 2012, the proportion of SBC congregations that were of other ethnic groups (African American, Latino and Asian) had increased to 20%.[36] 60% of the minority congregations were found in Texas, particularly in the suburbs of Houston and Dallas.[36]
The decline in SBC membership may be more pronounced than these statistics indicate because Baptist churches are not required to remove inactive members from their rolls. In addition, hundreds of large moderate congregations have shifted their primary allegiance to other Baptist groups, such as the American Baptist Churches USA, the Alliance of Baptists or the Cooperative Baptist Fellowship, but have continued to remain nominally on the books of the convention. Their members are thus counted in the SBC's totals although these churches no longer participate in the annual SBC meetings or make more than the minimum financial contributions.[98]
In some cases, groups have withdrawn from the SBC because of its conservative trends. On November 6, 2000, The Baptist General Convention of Texas voted to cut its contributions to SBC seminaries and reallocate more than $5 million in funds to three theological seminaries in the state which members believe were more moderate.[99] These include the Hispanic Baptist Theological School in San Antonio, Baylor University's George W. Truett Theological Seminary in Waco, and Hardin-Simmons University's Logsdon School of Theology in Abilene. Since the controversies of the 1980s, more than 20 theological or divinity programs directed toward moderate and progressive Baptists have been established in the Southeast. In addition to Texas, schools in Virginia, Georgia, North Carolina and Alabama were established in the 1990s. These include the Baptist Theological Seminary in Richmond, McAfee School of Theology of Mercer University in Atlanta, Wake Forest, Gardner Webb and Campbell Divinity schools in North Carolina and Beeson Divinity School at Samford University to name a few. These schools contributed to the flat and declining enrollment at Southern Baptist seminaries operating in the same region of the United States. Texas and Virginia have the largest state conventions identified as moderate in theological approach.[100]
The Southern Baptists' typical form of polity is congregationalist: each local church is autonomous without formal lines of responsibility to organizational levels of higher authority.
A basic Baptist principle is the autonomy of the local church.[8] The convention is therefore conceived as a cooperative association by which churches can pool resources rather than as a body with any administrative or ecclesiastical control over local churches. It maintains a central administrative organization in Nashville, Tennessee. The SBC's Executive Committee exercises authority and control over seminaries and other institutions owned by the Southern Baptist Convention. However, the Executive Committee has no authority over affiliated state conventions, local associations, individual churches or members.
The Southern Baptist Convention has around 10,000 ethnic congregations.[101] Commitment to the autonomy[8] of local congregations was the primary force behind the Executive Committee's rejection of a proposal to create a convention-wide database of SBC clergy accused of sexual crimes against congregants or other minors[102] in order to stop the "recurring tide"[103] of clergy sexual abuse within SBC congregations. A 2009 study by Lifeway Christian Resources, the convention's research and publishing arm, revealed that one in eight background checks for potential volunteers or workers in SBC churches revealed a history of crime that could have prevented them from working.[104]
The convention's confession of faith, the Baptist Faith and Message,[57] technically is not binding on churches or members due to the autonomy[8] of the local church. Politically and culturally, Southern Baptists tend to be conservative. Most oppose the use of alcohol as a beverage, homosexual activity, and abortion with few exceptions.[5]
There are four levels of SBC organization: the local congregation, the local association, the state convention, and the national convention.
Pastor and deacon
Generally, Baptists recognize only two scriptural offices: pastor-teacher and deacon. The Southern Baptist Convention passed a resolution in the early 1980s recognizing that offices requiring ordination are restricted to men. According to the Baptist Faith and Message, the office of pastor is limited to men based on certain New Testament scriptures. However, there is no prohibition in the Baptist Faith and Message against women serving as deacons.[105] Neither the BF&M or resolutions are binding upon local churches. Each church is responsible to prayerfully search the Scriptures and establish its own policy.
State conventions
Individual congregations and associations may choose to affiliate with state conventions or fellowships which in turn can affiliate with the SBC. There are 41 affiliated state conventions or fellowships.[4]
Annual meeting
The Southern Baptist Convention Annual Meeting consists of messengers from cooperating churches. In the month of June, they gather to confer and determine the programs, policies, and budget of the SBC. Each church may be represented by up to 10 messengers, the exact number being determined by the church's number of members and contributions to the national SBC organization.[107]
The following quotation from the SBC Constitution explains the membership and description of messengers to each annual meeting:
Article III. Membership: The Convention shall consist of messengers who are members of missionary Baptist churches cooperating with the Convention as follows:
- One messenger from each church which (1) Is in friendly cooperation with the Convention and sympathetic with its purposes and work. Among churches not in cooperation with the Convention are churches which act to affirm, approve, or endorse homosexual behavior; and (2) Has been a bona fide contributor to the Convention's work during the fiscal year preceding.
- One additional messenger from each such church for every two hundred and fifty members; or for each $250.00 paid to the work of the Convention during the fiscal year preceding the annual meeting.
- The messengers shall be appointed and certified by the churches to the Convention, but no church may appoint more than ten.
- Each messenger shall be a member of the church by which he is appointed.
Article IV. Authority: While independent and sovereign in its own sphere, the Convention does not claim and will never attempt to exercise any authority over any other Baptist body, whether church, auxiliary organizations, associations, or convention.[108]
Missions and affiliated organizations
Cooperative Program
The Cooperative Program (CP) is the SBC's unified funds collection and distribution program for the support of regional, national and international ministries.[109] The CP is funded by contributions from SBC congregations.[109]
In the fiscal year ending September 30, 2008, the local congregations of the SBC reported gift receipts of $11.1 billion.[110] From this they sent $548 million, approximately 5 per cent, to their state Baptist conventions through the CP.[110] Of this amount, the state Baptist conventions retained $344 million for their work. $204 million was sent on to the national CP budget for the support of denomination-wide ministries.[110]
Missions agencies
The Southern Baptist Convention was organized in 1845 primarily for the purpose of creating a mission board to support the sending of Baptist missionaries. The North American Mission Board, or NAMB, (founded as the Domestic Mission Board, and later the Home Mission Board) in Alpharetta, Georgia serves missionaries involved in evangelism and church planting in the U.S. and Canada, while the International Mission Board, or IMB, (originally the Foreign Mission Board) in Richmond, Virginia, sponsors missionaries to the rest of the world.
Among the more visible organizations within the North American Mission Board is Southern Baptist Disaster Relief. In 1967, a small group of Texas Southern Baptist volunteers helped victims of Hurricane Beulah by serving hot food cooked on small "buddy burners." In 2005, volunteers responded to 166 named disasters, prepared 17,124,738 meals, repaired 7,246 homes, and removed debris from 13,986 yards.[111] Southern Baptist Disaster Relief provides many different types: food, water, child care, communication, showers, laundry, repairs, rebuilding, or other essential tangible items that contribute to the resumption of life following the crisis – and the message of the Gospel. All assistance is provided to individuals and communities free of charge. SBC DR volunteer kitchens prepare much of the food distributed by the Red Cross in major disasters.[112]
Seminaries and colleges
The SBC directly supports six theological seminaries devoted to religious instruction and ministry preparation.[113]
- Southern Baptist Theological Seminary, Louisville, Kentucky (1859, originally in Greenville, South Carolina)
- Southwestern Baptist Theological Seminary, Fort Worth, Texas (1908, originally part of Baylor University in Waco, Texas).
- New Orleans Baptist Theological Seminary, New Orleans, Louisiana (1916, originally New Orleans Baptist Bible Institute)
- Gateway Seminary, Ontario, California (1944, originally in Oakland, California)
- Southeastern Baptist Theological Seminary, Wake Forest, North Carolina (1950)
- Midwestern Baptist Theological Seminary, Kansas City, Missouri (1957)
Other organizations
- Baptist Men on Mission, formally known as Brotherhood, is the mission organization for men in Southern Baptist Churches.
- Baptist Press, the largest Christian news service in the country, was established by the SBC in 1946.
- Guidestone Financial Resources (formerly called the Annuity Board of the Southern Baptist Convention, and founded in 1918 as the Relief Board of the Southern Baptist Convention) exists to provide insurance, retirement, and investment services to ministers and employees of Southern Baptist churches and agencies. Like many financial institutions during that time period, it underwent a severe financial crisis in the 1930s.
- LifeWay Christian Resources, founded as the Baptist Sunday School Board in 1891, which is one of the largest Christian publishing houses in America and operates the "LifeWay Christian Stores" chain of bookstores.
- Woman's Missionary Union, founded in 1888, is an auxiliary to the Southern Baptist Convention, and helps facilitate two large annual missions offerings: the Annie Armstrong Easter Offering and the Lottie Moon Christmas Offering.
- Ethics & Religious Liberty Commission, is an entity of the Southern Baptist Convention that is dedicated to addressing social and moral concerns and their implications on public policy issues from City Hall to Congress. Its mission is "To awaken, inform, energize, equip, and mobilize Christians to be the catalysts for the Biblically-based transformation of their families, churches, communities, and the nation." The Ethics and Religious Liberty Commission was formerly known as the Christian Life Commission of the SBC.
See also
- List of Southern Baptist Convention affiliated people
- List of the largest Protestant bodies
- Southern Baptist Convention Presidents
- ↑ The era of conservative resurgence was accompanied by the erosion of more-liberal members (see, e.g., G. Avery Lee).
- 1 2 3 Pipes, Carol (June 7, 2016). "ACP: More churches reported; baptisms decline". Baptist Press. Southern Baptist Convention. Retrieved June 28, 2016.
- ↑ "Trends continue in church membership growth or decline", Yearbook of American & Canadian Churches (reports), US: National Council of Churches, February 14, 2011, retrieved February 17, 2011. The statistical figures used in the 2011 Yearbook were collected in 2008.
- ↑ "Southern Baptist Convention", The Concise Oxford Dictionary of World Religions, Encyclopedia.
- 1 2 "About Us: Meet the Southern Baptists". Southern Baptist Convention. Retrieved August 25, 2010.
- 1 2 3 4 5 "Fact box: The Southern Baptist Convention". Reuters. June 10, 2008. Retrieved July 6, 2010.
- ↑ Evans, John (June 11, 2013). "Luter sails to second term as SBC president". Baptist Press. Southern Baptist Convention. Archived from the original on December 27, 2013. Retrieved June 12, 2013.
- 1 2 Harris, Hamil; Hunter, Jeannine (June 22, 2012). "Southern Baptists Elect a Black Leader and Raise Hopes for Increased Diversity". The Washington Post. Retrieved June 25, 2012.
- 1 2 3 4 5 6 7 "Autonomy of local church", About us (position paper), SBC.
- ↑ Baptist Pioneers in America, Mainstream Baptists, retrieved 3 Feb 2013.
- 1 2 Baker, Robert A (1979). "Southern Baptist Beginnings". Baptist History & Heritage Society. Retrieved 2012-10-28.
- ↑ Taylor 1859, pp. 57, 60, 71, 83.
- 1 2 Raboteau 2004.
- ↑ Miller & Smith 1997.
- ↑ Kolchin 1993.
- ↑ Isaac 1974.
- ↑ Ketcham, Ralph L (1990) [1971], James Madison: A Biography (paperback) , Charlottesville, VA: University of Virginia Press, p. 57, ISBN 978-0-8139-1265-3.
- ↑ Beeman 1978.
- ↑ Kroll-Smith 1984.
- 1 2 3 Heyrman 1998, pp. 10–18, 155.
- ↑ Raboteau 2004, p. 188.
- ↑ Shurden, Walter B. (January 1, 2002). "The origins of the Southern Baptist Convention: a historiographical study". Baptist History and Heritage. 37 (1).
- ↑ Early 2008, pp. 100–101.
- ↑ Cathcart, William, ed. (1883), The Baptist Encyclopedia (rev ed.), Philadelphia: William Carey University, p. 1077, retrieved April 25, 2007.
- ↑ Sherman, Dayne (2012-06-24). "Southern Baptist Convention in black, white". Sunday Star. Hammond, LA. pp. 4A, 5A. Retrieved 2012-06-24.
- ↑ Shurden, Walter B; Varnadoe, Lori Redwine (2002), "The origins of the Southern Baptist Convention: A historiographical study", Baptist History and Heritage, 37 (1): 71–96.
- 1 2 McBeth 1987.
- ↑ McBeth 1987, p. 505.
- ↑ First Baptist Church building landmark restoration, Christian index.
- ↑ Raboteau 2004, p. 137.
- ↑ Love, Emanuel King (1888). "History of the First African Baptist Church, from its Organization, January 20th, 1788, to July 1st, 1888. Including the Centennial Celebration, Addresses, Sermons, etc.". The Morning News Print. Retrieved 2006-12-08.
- ↑ Nutter, HE (1940), A Brief History of the First Baptist Church (Black) Lexington, Kentucky, retrieved Aug 22, 2010.
- ↑ Spencer, John H (1886), A History of Kentucky Baptists: From 1769–1885, II, Cincinnati, OH: JR Baumes, p. 657, retrieved Aug 23, 2010.
- ↑ Brooks 1922; Raboteau 2004.
- 1 2 3 Brooks 1922.
- 1 2 3 "The Church in the Southern Black Community", Documenting the South, University of North Carolina, 2004, retrieved Jan 15, 2009
- 1 2 3 4 "The Southern Baptists: Luter's turn: By electing a black leader, the church shows how far it has come", The Economist, March 17, 2012.
- ↑ "Social change and the Southern Baptists". The Economist. 24 October 2015. Retrieved 25 October 2015.
- ↑ Tull 2000, p. 85.
- ↑ McBeth 1987, pp. 446–58.
- ↑ McBeth 1987, pp. 681ff.
- ↑ Hefley 1991.
- ↑ James et al. 2006.
- ↑ Steinfels, Peter (March 11, 1994). "Baptists Dismiss Seminary Head In Surprise Move". The New York Times. Retrieved October 15, 2016.
- 1 2 Dilday 2007, p. 2.
- ↑ Humphreys 2002.
- ↑ http://www.sbc.net/resolutions/13
- ↑ "Resolution on racial reconciliation on the 150th anniversary of the Southern Baptist Convention". SBC. Retrieved December 10, 2011.
- ↑ Priest & Priest 2007, p. 275; Priest & Nieves 2007, p. 339.
- ↑ Evangelism and Church Planting in North America. http://www.sbc.net/search/search.asp?q=demo
- ↑ Salmon, Jacqueline L (Feb 15, 2008), "Southern Baptists Diversifying to Survive: Minority Outreach Seen as Key to Crisis", The Washington Post.
- ↑ Pope, John (June 19, 2012), "The Rev. Fred Luter Jr. of New Orleans elected first black president of Southern Baptist Convention", The Times-Picayune.
- ↑ "Tuesday Evening", Annual meeting, Southern Baptist Convention, June 15, 1999.
- ↑ Foust, Michael (June 21, 2012), "Wrap-up: Historic meeting sees messengers elect 1st black president, approve descriptor", News, Baptist Press.
- ↑ http://erlc.com/resource-library/articles/resolution-7-on-sensitivity-and-unity-regarding-the-confederate-battle-flag
- ↑ http://www.christianpost.com/news/southern-baptist-refugee-resettlement-trump-ban-muslim-immigration-165244/
- ↑ http://www.npr.org/2016/06/16/482268688/southern-baptists-split-with-trump-on-refugee-resettlement
- 1 2 3 4 5 Comparison of 1925, 1963, 2000 versions, SBC.
- ↑ "Committee Response to Initial Feedback". Baptist Faith and Message Study Committee. May 26, 2000. Retrieved August 2, 2015.
- ↑ Hankins 2002, pp. 223, 225.
- ↑ "imbConnecting", imbConnecting: President asks missionaries to sign BF&M affirmation (position paper), SBC, retrieved August 7, 2015.
- ↑ [imb.org/updates/storyview.aspx?StoryID=880 "imbConnecting"] Check
value (help), imbConnecting: IMB asking missionaries to decide about BF&M request (position paper), SBC, retrieved August 7, 2015. - ↑ "SBC Pastors Polled on Calvinism and Its Effect" (Press release). LifeWay Research. June 19, 2012. Retrieved August 2, 2015.
- ↑ Finn 2010, p. 73.
- ↑ "Cooperation", About us (position paper), SBC.
- ↑ "Creeds", About us (position paper), SBC.
- ↑ "Missions", About us (position paper), SBC.
- ↑ Priesthood of all believers (position paper), SBC.
- ↑ Sanctity of life (position paper), SBC, archived from the original on October 25, 2006
- ↑ Sexuality (position paper), SBC.
- ↑ Soul Competency (position paper), SBC.
- 1 2 Women in ministry (position paper), SBC.
- ↑ "LifeWay Surveys Lord's Supper Practices of SBC Churches" (Press release). LifeWay Research. September 17, 2012. Retrieved August 2, 2015.
- ↑ Finn 2010, pp. 68–69.
- ↑ "Resolution on the Place of Women in Christian Service". SBC. Retrieved December 10, 2011.
- ↑ See Morris & Lee 2005, pp. 355–363, for a discussion of attitudes regarding gender and their relationship to ministry.
- ↑ "The Feminist Chronicles, 1953-1993 - 1973 - Feminist Majority Foundation".
- ↑ Ledbetter, Tammi Reed (October 2000), "SBC and Women Pastors, Comprehensive Report Does Not Sustain Inflated Statistics", Baptist 2 Baptist, retrieved July 19, 2007.
- ↑ "Comparison of 1925, 1963 and 2000 Baptist Faith and Message". Online: http://www.sbc.net/bfm2000/bfmcomparison.asp. Accessed: 7 Aug 2015
- ↑ Campbell, Kristen, "Baptist Church Ousted for Hiring Woman Pastor", Religion News Service, retrieved 2007-09-26.
- ↑ Campbell-Reed, Eileen R; Durso, Pamela R (2006), Assessing Attitudes About Women in Baptist Life (PDF), CBE international.
- ↑ Cunningham, Jack (October 25, 2011), First-person: Today's worship styles remind us of something, Baptist Press.
- ↑ McClelland, Mark. The Baptist Messenger. April 4, 2011. A theological perspective on the 'invitation/altar call'
- ↑ "Southern Baptist Convention Statistical Summary – 2009" (PDF), BP news, retrieved 2011-02-13.
- ↑ SBC Baptisms and Churches Increased in 2011, Membership Declined: 2011 ACP, Lifeway, retrieved 2013-08-09.
- ↑ Historical Statistics of the US, H805, 1976 (with 2005 estimate from Convention figures).
- 1 2 "SBC reports more churches, fewer people", Baptist Press, retrieved 2015-06-21.
- ↑ Southern Baptist numbers, baptisms drop, AJC, 2008-04-24.
- ↑ SBC leaders lament lack of evangelistic passion evidenced by annual report, Lifeway, retrieved 2014-08-28.
- ↑ SBC Statistics By State Convention - 2013, Lifeway, retrieved 2014-08-28.
- ↑ RCS comparison 1990–2000 (PDF), Namb.
- ↑ Baptists 4 ethics (PDF), 2008-04-30, archived from the original (PDF) on October 28, 2008
- ↑ Life way
- ↑ Ed Stetzer (April 23, 2008). "Breaking News" (blog). Life way. Retrieved December 10, 2011.
- 1 2 "Have Southern Baptists joined the evangelical decline?". Christian index. Retrieved December 10, 2011.
- ↑ "Study updates stats on health of Southern Baptist churches – News with a Christian Perspective". News. Baptist Press. November 15, 2004. Retrieved December 10, 2011.
- ↑ Dallas news, archived from the original on August 28, 2010
- 1 2 Lovan, Dylan T (June 19, 2009), Southern Baptists to gather in Kentucky, The Associated Press.
- ↑ McMullen, Cary (June 17, 1999). "Any way you count it, fewer Southern Baptists". Palatka Daily News. Retrieved August 31, 2009.
- ↑ "Texas Baptistst affirm change in funding SBC".
- ↑ Weiss, Jeffrey (31 October 2000), "Moderate Baptists cut conservative seminaries' funds; Action signals their continued discontent with leadership of the nation's largest Protestant denomination", Dallas Morning News, retrieved 25 June 2012.
- ↑ Allen, Sheila (December 31, 2008). "Ethnic churches: Japanese church members live out faith, change lives". Baptist Press. Retrieved November 12, 2011.
- ↑ "The Top 10 Everything of 2008". Time. November 3, 2008. Retrieved May 23, 2010.
- ↑ Ulrich, Elizabeth (2008-06-19). "Save Yourselves" (feature). Nashville Scene. Retrieved December 10, 2011.
- ↑ "Background checks help churches protect children". Lifeway. Retrieved December 10, 2011.
- ↑ "Can women be pastors or deacons in the SBC?", FAQs – Frequently Asked Questions, SBC.
- ↑ Carter, Jimmy (June 15, 2009). "Losing my religion for equality". The Age. Retrieved 23 April 2015.
- ↑ Becoming a Church Messenger, SBC annual meeting.
- ↑ "Constitution", About Us, SBC.
- 1 2 "What is the Cooperative Program?". Southern Baptist Convention. Retrieved March 21, 2010.
- 1 2 3 Annual of the 2009 Southern Baptist Convention (PDF). Executive Committee of the Southern Baptist Convention. June 2009. pp. 109–11. Retrieved March 21, 2010.
- ↑ CBADR, retrieved 2010-03-20.
- ↑ "Katrina One Year Report" (PDF). Red cross. Retrieved December 10, 2011.
- ↑ "Southern Baptist Theological Seminaries". www.sbc.net. Retrieved June 27, 2016.
- Beeman, Richard R. (1978). Social Change and Cultural Conflict in Virginia: Lunenburg County, 1746 to 1774. William and Mary Quarterly. 35. pp. 455–76. doi:10.2307/1921659.
- Brooks, Walter H. (1922). "The Evolution of the Negro Baptist Church". Journal of Negro History. 7 (1): 11–22. doi:10.2307/2713578.
- Dilday, Russell (2007). Higher Ground: A Call for Christian Civility. Macon, Georgia: Smyth & Helwys Publishing. ISBN 978-1-57312-469-0.
- Early, Joseph, Jr., ed. (2008). Readings in Baptist History: Four Centuries of Selected Documents. Nashville, Tennessee: B&H Publishing Group. ISBN 978-0-8054-4674-6.
- Finn, Nathan A. (2010). "Southern Baptist History: A Great Commission Reading". In Lawless, Chuck; Greenway, Adam W. The Great Commission Resurgence: Fulfilling God's Mandate in Our Time. Nashville, Tennessee: B&H Publishing Group. ISBN 978-1-4336-7216-3.
- Hefley, James C. (1991). The Truth in Crisis. Volume 6: The Conservative Resurgence in the Southern Baptist Convention. Hannibal, Missouri: Hannibal Books. ISBN 978-0-929292-19-9.
- Heyrman, Christine Leigh (1998). Southern Cross: The Beginning of the Bible Belt. Chapel Hill, North Carolina: University of North Carolina Press.
- Hankins, Barry (2002). Uneasy in Babylon: Southern Baptist Conservatives and American Culture. Tuscaloosa, Alabama: University of Alabama Press. ISBN 978-0-8173-5081-9.
- Humphreys, Fisher (2002). The Way We Were: How Southern Baptist Theology Has Changed and What It Means to Us All. Macon, Georgia: Smyth & Helwys. ISBN 978-1-57312-376-1.
- Isaac, Rhys (1974). "Evangelical Revolt: The Nature of the Baptists' Challenge to the Traditional Order in Virginia, 1765 to 1775". William and Mary Quarterly. 31 (3): 345–68. doi:10.2307/1921628.
- James, Robison B.; Jackson, Barbara; Shepherd, Robert E., Jr.; Showalter, Cornelia (2006). The Fundamentalist Takeover in the Southern Baptist Convention: A Brief History (PDF) (4th ed.). Washington, Georgia: Wilkes Publishing Company. Retrieved October 15, 2016.
- Kolchin, Peter (1993). American Slavery, 1619–1877. New York: Hill & Wang. ISBN 978-0-8090-2568-8.
- Kroll-Smith, J. Stephen (1984). "Transmitting a Revival Culture: The Organizational Dynamic of the Baptist Movement in Colonial Virginia, 1760–1777". Journal of Southern History. 50 (4): 551–68. doi:10.2307/2208472.
- McBeth, H. Leon (1987). The Baptist Heritage: Four Centuries of Baptist Witness. Nashville, Tennessee: Broadman Press. ISBN 978-0-8054-6569-3.
- Miller, Randall M.; Smith, John David, eds. (1997). Dictionary of Afro-American Slavery (2nd ed.). Westport, Connecticut: Praeger Publishers. ISBN 978-0-275-95799-5.
- Morris, Aldon D.; Lee, Shayne (2005). "The National Baptist Convention: Traditions and Contemporary Challenges" (PDF). In Roozen, David A.; Nieman, James R. Church, Identity, and Changes: Theology and Denominational Structures in Unsettled Times. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. pp. 336–379. ISBN 978-0-8028-2819-4. Archived (PDF) from the original on September 6, 2015. Retrieved October 25, 2016.
- Priest, Kersten Bayt; Priest, Robert J. (2007). "Divergent Worship Practices in the Sunday Morning Hour: Analysis of an 'Interracial' Church Merger Attempt". In Priest, Robert J.; Nieves, Alvaro L. This Side of Heaven: Race, Ethnicity, and Christian Faith. Oxford University Press. pp. 275–292. doi:10.1093/acprof:oso/9780195310566.001.0001. ISBN 978-0-19-531056-6.
- Priest, Robert J.; Nieves, Alvaro L., eds. (2007). "Appendix I: Timeline: Race and Ethnicity in the United States". This Side of Heaven: Race, Ethnicity, and Christian Faith. Oxford University Press. pp. 335–339. doi:10.1093/acprof:oso/9780195310566.001.0001. ISBN 978-0-19-531056-6.
- Raboteau, Albert J. (2004). Slave Religion: The "Invisible Institution" in the Antebellum South (updated ed.). Oxford University Press. ISBN 978-0-19-517413-7.
- Taylor, James B. (1859). Virginia Baptist Ministers. 1. New York: Sheldon and Company. Retrieved October 15, 2016.
- Tull, James E. (2000). High-Church Baptists in the South: The Origin, Nature, and Influence of Landmarkism (rev. ed.). Macon, Georgia: Mercer University Press. ISBN 978-0-86554-705-6.
Further reading
- Ammerman, Nancy (1990), Baptist Battles: Social Change and Religious Conflict in the Southern Baptist Convention, Rutgers University Press.
- ⸻ , ed. (1993), Southern Baptists Observed, University of Tennessee Press.
- Baker, Robert, ed. (1966), A Baptist Source Book, Nashville, TN: Broadman.
- ⸻ (1974), The Southern Baptist Convention and Its People, 1607–1972, Broadman.
- Barnes, William. The Southern Baptist Convention, 1845–1953 Broadman Press, 1954.
- Eighmy, John. Churches in Cultural Captivity: A History of the Social Attitudes of Southern Baptists. University of Tennessee Press, 1972.
- Encyclopedia of Southern Baptists: Presenting Their History, Doctrine, Polity, Life, Leadership, Organization & Work Knoxville: Broadman Press, v 1–2 (1958), 1500 pp; 2 supplementary volumes 1958 and 1962; vol 5. Index, 1984
- Farnsley II, Arthur Emery, Southern Baptist Politics: Authority and Power in the Restructuring of an American Denomination; Pennsylvania State University Press, 1994
- Flowers, Elizabeth H. Into the Pulpit: Southern Baptist Women and Power Since World War II (University of North Carolina Press; 2012) 263 pages; examines women's submission to male authority as a pivotal issue in the clash between conservatives and moderates in the SBC
- Fuller, A. James. Chaplain to the Confederacy: Basil Manly and Baptist Life in the Old South (2002)
- Gatewood, Willard. Controversy in the 1920s: Fundamentalism, Modernism, and Evolution. Vanderbilt University Press, 1969.
- Harvey, Paul. Redeeming the South: Religious Cultures and Racial Identities among Southern Baptists, 1865–1925. University of North Carolina Press, 1997
- Hill, Samuel, et al. Encyclopedia of Religion in the South (2005)
- Kell, Carl L. and L. Raymond Camp, In the Name of the Father: The Rhetoric of the New Southern Baptist Convention. Southern Illinois University Press, 1999.
- Kidd, Thomas S. and Barry Hankins. Baptists in America: A History. Oxford, England: Oxford University Press, 2015.
- Leonard, Bill J. God's Last and Only Hope: The Fragmentation of the Southern Baptist Convention. Eerdmans Publishing Co., 1990.
- Lumpkin, William L. Baptist History in the South: Tracing through the Separates the Influence of the Great Awakening, 1754–1787 (1995)
- McSwain, Larry L. Loving Beyond Your Theology: The Life and Ministry of Jimmy Raymond Allen (Mercer University Press; 2010) 255 pages. A biography of the Arkansas-born pastor (b. 1927), who was the last moderate president of the SBC
- Marsden, George. Fundamentalism and American Culture: The Shaping of 20th Century Evangelicalism. Oxford University Press, 1980.
- Religious Congregations & Membership in the United States, Glenmary Research Center, 2000.
- Rosenberg, Ellen (1989), The Southern Baptists: A Subculture in Transition, University of Tennessee Press.
- Scales, T. Laine. All That Fits a Woman: Training Southern Baptist Women for Charity and Mission, 1907–1926 Mercer U. Press 2002
- Smith, Oran P. The Rise of Baptist Republicanism (1997), on recent voting behavior
- Spain, Rufus B. At Ease in Zion: A Social History of Southern Baptists, 1865–1900 (1961)
- Sutton, Jerry. The Baptist Reformation: The Conservative Resurgence in the Southern Baptist Convention (2000).
- Wills, Gregory A. Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785–1900. Oxford University Press, 1997
- Yarnell III, Malcolm B. The Formation of Christian Doctrine (2007), on Baptist theology
External links
Wikimedia Commons has media related to Southern Baptist Convention. |


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AES San Francisco 2010
Workshop W7
Friday, November 5, 10:45 am — 12:45 pm (Room 132)
W7 - Applications for High-Quality Audio over Long-Distance Networks
Nathan Brock, University of California San Diego
Chris Chafe, Stanford University
Elizabeth Cohen, Cohen Acoustical
Jeremy Cooperstock, McGill University
Peter Stevens, BBC
The recent deployment of wide-area fiber networks has made low-latency streaming of uncompressed and lightly-compressed audio possible for many users in academia and industry. Applications for such streaming media, and for fast file transfers over such networks, have been explored for the past decade but are not widely known outside of the networking research community. This workshop will present several use cases for such networks in areas including live performance, production and postproduction, archiving, telecommunications, remote pedagogy, and broadcasting.